Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	wonderful_a	world_n	write_v	18	3	4.6262	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28536	The third booke of the authour, being The high and deepe searching out of the threefold life of man through (or according to) the three principles by Jacob Behmen, aliàs Teutonicus Philosophus ; written in the Germane language, anno 1620 ; Englished by J. Sparrovv ...; Hohe und tieffe Gründe von dem drey fachen Leben des Menschen. English	Böhme, Jakob, 1575-1624.; Sparrow, John, 1615-1665?	1650 (1650)	Wing B3422; ESTC R17609	518,505	540

and I say the Truth as to the outward Man 2. But seeing wee can Live both in God and in this world together and seeing the soule if it will know God must with Christ presse into God through a Narrow streite Gate through Death and Hell therefore wee have power to write of the way and will set it downe for a Memoriall since wee are yet in this world For God is wonderfull who b Or determineth judgeth in a thing and yet the Judgement is not executed in the thing at the instant and so though wee are in the Earthly Life wee shall yet speake of the Life in Death which wee well know and understand 3. For there is no knowledge incomprehensible to the Matrix of Nature if the Spirit ride upon its wings it goeth through the Three Principles and if it ride upon its Triumphant Chariot may it not then ride through Death and Hell who can hinder it And may not a soule thus behold the wonders of God especially when this is the Time wherein all Wonders shall be revealed or made manifest 4. Wee speake not of our selves alone The c The Starre of the sixt Seale starre is appeared which hath broken the Seale why dost thou long stand gazing Observe it the Time is come there is no preventing of it more 5. All that hath a beginning hath an end that which is included in Time goeth with Time againe into the Ether If wee had lived in this world without necessity and without Death in a Pure Body without spot or blemish yet the outward Kingdome at the end should have departed from us and so wee should have remained in the Heavenly Substantiality after the manner of Enoch and Eliah as also Moses yet Moses entered through death into the Paradisicall Life But Enoch and Eliah were taken up without Dying and there the outward Dominion with the spirit of this world was taken from them without Dying which will also be done at the Last Trumpet upon which will follow an Eternall Life and an Eternall Death 6. The true Man in the heavenly Image hath no Time his Time is like a Round Crowne or a whole Rain-Bow which hath no beginning nor no End for the Image which is the similitude of God hath neither beginning nor Number it hath stood from Eternity in the Wisdome of God as a Virgin without d Or Generating bringing forth or without willing for Gods willing was the willing in her shee hath e Or Shone forth appeared in the Holy Ghost with all the Wonders which wee have brought to Essence and Light in this world 7. But shee was without Body without Substance without Essences the Essences were out of the Eternall Centre in her made stirring with their Creation as in Three Mothers according to the Three Principles That God would be manifested in all the Three Principles was the Creation and that the Dominion of the Image did not continue in its f Or Ordinarce Order and Appointment was the Death in that the Middle gave it selfe into the outward and the outward into the Middle which is not the g Order or Law Ordinance of the Eternity and therefore there happened a Breaking for the outward in the Middle hath a Beginning and a Number and therefore it goeth to the End and must breake it selfe off from the Middle againe and this the Longing Desire hath done it hath set the Middle wherein there is an Erernall Life outward and let in the outward into the Middle 8. Thus the Life consisteth in three Parts as first the Inward which is Gods Eternall hidden Mystery in the fire from whence the Life existeth and secondly the Middle which hath stood from Eternity as an Image or similitude of God in the Wonders of God without substance in which Gods desire was to see himselfe in an Image and just as a Man seeth himselfe in a Glasse so was this also And so thirdly this Image in the Creation hath againe got a Glasse to see it selfe in which was the Spiritus Majoris Mundi the Spirit of the Great World viz. the outward Principle which is also a figure of the Eternall Principle 9. And on this outward figure the Image hath so gazed that it hath Imagined and received in the outward Image which must now breake off againe but seeing it is bound with its Bond to the Eternall Centre of Nature therefore it happeneth to be very painfull to breake off as to that bond for there one Life is broken off 10. And when the Aire ceaseth then the fire must be smothered and goe into its Ether and that is Death for the outward Principle and the Inward breake off one from another for the outward hath a beginning and the Inward not and therefore the outward must breake off 11. The outward consisteth onely in the Sunnes Tincture and its Dominion are the Planets and Starres who alwayes drive on their Dominion to the Limit or Period of their course for Every Planet hath its Limit in that place it stood in at the Creation and that is its Period and its seculum or course and when it cometh to that place or point then all whatsoever it was wholly Lord over breaketh for it beginneth a new course or seculum 12. But you must understand it aright thus Every one of the Planets hath not the Tincture of Life Saturne Mars and Jupiter have the Great Life Saturne seperateth whatsoever he getteth in his Limit he doth it not actually but he leaveth the Life and then it hath no Leader but breaketh of it selfe and so it is with the other Planets But its limit or period must reach to the h Or Zodiack of the twelve signes Crowne of th Starres in that signe and Point which the Planet hath its limit and period in 13. And therefore many a young childe even in its Mothers womb is old enough for Death for its l The Lord of its Ascendent Lord is at his Period and leaveth its childe and the cause why we cannot easily search out our End is that wee doe not properly and exactly know the Limit of our k Note the Calculation of Nativities Leader for we must know its Number or Period the Number or Period of the signe if wee will hit the point of our Limit or End 14. Behold now in what Danger wee are according to the outward Life neither are wee at home in this Life and yet wee are quickened and awakened through the outward Life and so a soule comes to be Generated though indeed the outward life cannot generate a soule l Note for the seede is sowne with or in all the Three Principles and there are Three Mothers each of which hatcheth its Chicken 15. This Might was given to Man though indeed the Image of God did not stand thus For Adam before his Eve was made was a chast Virgin not Man nor Woman he had both the Tinctures that in the

being it cannot get away upwards it runneth round like a wheele and breaketh asunder the contraction from whence the Essences of multiplicity doe arise 15. And this is the right Centre for in the wheele doth exist the nature of Mobility and of the Essences and it is a Band of the Spirit though without f Or perception feeling or understanding but in this Forme it is onely called the Centre for it is the Circle of life which the desiring hath shut up out of the still widenesse into narrownesse although it is not comprehensible but every where meerly spirit and forme of Nature 16. Seeing then that the Raver maketh such a stinging bitter wheele in the sharp cold therefore the Centre is so terrible like a great Anguish where the life is continually broken or destroyed and by the Essences is also built againe in such a manner and is like to Life and Death 17. The Phylosophers and high g Naturalists knowers of Nature write that Nature consisteth in three things viz. in h 🜍 ☿ 🜔 Sulphur Mercurie and Salt which is very right but the simple will understand nothing therein and although the apprehension of it was open to the wise so that they understood it yet at this present time very few understand the Centre but they have it in the Historie as also they have the Divinity or Theologie from the mouth of the Apostles which at present is also no other then a Historie without the power and the living Spirit which was among the Apostles as is cleerly testified by their contentious disputations lip-labour and dead Letter in their Teachings 18. Now seeing wee have through the Divine Grace attained the Light and are able to know the Centre which is the Birth of our life wee have power to demonstrate it and shew what is comprized and understood in the three words Sulphur Mercurie and Salt not that we thereby despise the ignorant blindnesse but as a Christian wee would willingly afford and shew them the Light And although our speech seemeth simple yet out knowledge meaning and apprehension is very Deepe none should be offended at the simple speech as if wee had not the deepe apprehension Let him but reade it with a true earnestnesse and consider seriously of it in the feare of God and he shall finde well enough what Spirits childe wee are in this writing but wee would have him faithfully warned concerning the scorners and hypocrites 19. As is mentioned concerning the Sulphur the Centre is and may very well be called PHVR but if the Light be generated the light that shineth out of the PHVR is called SVL for it is the soule thereof And as I say of the dark Centre wherein the Divine Light is generated the same I say also of Nature though indeed they are one but wee must so speake that wee might bring it into the thoughts of the Reader that he might incline his minde to the Light and so attaine it 20. For the two Formes viz. sharp cold and bitter stinging which are generated by the longing in the Eternall Will they hold the Centre and make the wheele of the Essences whence the i Or Thoughts senses as also perception and mobility continually arise Eternally 21. Now these two formes are in very great and terrible angu sh in themselves without the other formes that are generated out of them For the attracting sharp sourenesse is like to hard stones and the sting of the attracting is the breaker of the astringency and so it is like a wheele and may well be called PHVR the Language of Nature in that syllable doth declare 22. Therefore though the two formes enter so terribly in themselves into the Will and hold the Will in the darknesse yet the will cannot be captivated for its own propriety is to be meeke and quiet and that propriety it cannot loose in the two Formes for it is incomprehensible and yet it must be in the two Formes and dwelleth in the sting and is the flash thereof for the two Formes are darke in themselves but the Will is not so for it is free in it selfe but the two Formes take it into their property for it is their Father and it sharpeneth it selfe in their properties so that it shineth as a flash of lightning 23. For the soure astringency maketh dark and the bitter sting in the wheele dissipateth the Darknesse and so the liberty of the still will shineth in the wheele in the whirring as a flash of lightening for the will so sharpeneth it selfe from the soure astringency that it becometh very strong for it is as when steele and a stone are knocked one against another to strike fire 24. For there is understood to be in the Fire two things viz. the liberty k Extra naturam without Nature and the soure strongnesse of Nature as you have an Example in a stone out of which you strike Fire For when you strike upon the sharp of the stone the bitter sting of Nature sharpeneth it selfe and is l Vexed or angred stirred in the highest Degree For Nature is dissipated or m Shivered to pieces broken asunder in the sharpnesse so that the liberty shineth as a flash of lightning and that you may heere see to be true for as soone as the liberty shineth it consumeth the Darknesse and thence it cometh that the sharpnesse of God the Father is a consuming Fire For as soone as the flash in the sharpnesse seizeth on any thing that is essentiall it consumeth it instantly so that there is no nature more left 25. And the cause of the flash going out so suddenly is that the sharpnesse cannot retaine it for the flash is free from Nature and is onely seene in the breaking 26. And wee give you to understand that this liberty without the Nature is God the Father and the Nature is thus generated in him so that he is Omnipotent over Nature even as the minde of Man is above the senses for it hath all one Originall as wee will shew you hereafter following 27. Further concerning the Birth of Nature wee give you to understand this by way of similitude When the flash shineth thus in the soure anguish then there is a very great crack which the sourenesse captivateth and terrifieth much more for its dark propriety in the soure Death is killed in a moment so that it looseth its soure propriety and sinketh back and can no more attract so strongly and then the flash goeth directly through the sting of the raging of the whirring wheele where the sting must spread forth on each side and the flash goeth through the midst and so the wheele cometh to be a Crosse and can no more whirle about but standeth shivering in the sharp Might of the Will of the Eternall Liberty which is God the Father 28. And now when the strong sourenesse hath captivated the flash of the Liberty that it looseth its propriety then the fourth forme

I have my God in my Chist I will cover and leave my children great treasure behinde mee that they also may sit in my place of honour and dignity that is the best way and thereby he spoyleth many a good heart and maketh it take base and wicked courses and to think that to be the onely way to get happinesse and so if they have riches honour and power then they have goods indeed but if any consider it it is no better with these then others and besides the poore soule is lost thereby 20. For the Dainties of the Rich relish not so well with them as a Bit of Bread doth to the Hungry there is every where care sorrow vexation feare sicknesse and at last Death All in this world is but meere foppery The p Potentates Rulers and Magistrates Mighty sit in the Dominion of the Spirit of this world and they that feare God sit in the Dominion of the Divine Power and Wisdome The Dominion of this world taketh its End with the Dying of the Body and the Dominion in the Spirit of God continueth standing Eternally 21. It is a very lamentable thing that Man runneth so eagerly after that which would runne after Man if he were righteous and honest he runneth after cares and sorrowes and they runne after him he is as if he were continually Mad he maketh disquiet to himselfe if he would be contented he should have rest and quiet enough Hee putteth an q Or Canker eating Worme into his heart that plagueth and tormenteth him and causeth an Evill Conscience that gnaweth him and he is a meere foole with all this for he leaveth his goods to others and taketh the gnawing Worme in the Evill Conscience with him from this world and that which plagueth him Eternally that he holdeth for his Treasure There cannot be a greater folly found under the Sunne then that Man who is the Noblest and Rationallest Creature in this world should in Covetousnesse be the Greatest foole of all to hunt and presse so eagerly after that which he hath no need of for every one hath his sufficient portion given him from the Spirit of th●s world if he would but be contented therewith 22. Thus one Man is a Devill to another and tormenteth one another and all the businesse is but about a hand full of Earth or for a Stone of which the Earth hath enough And must not that needs be a Wonder indeed Doth not the fierce hellish Spirit accomplish it Wonders according to its wish in Man As the Booke of the Revelation witnesseth where one Seale of Anger hath been opened after another and men are become the servants and Ministers of wrath they have willfully entered upon it with their Bloud and r Or Estate Goods and thought they did God good service in it 23. O Blind Man how art thou captivated in the Anger what dost thou or where art thou why dost thou suffer the Devill to be-foole thee Heaven and Earth is wholly thine God will give it thee all Hee hath given thee all thou hast a Naturall Right and propriety in it the Sunne and the Starres are thine thou art Lord of all let now thy foolish will goe why dost thou give thy selfe up into Covetousnesse and haughtinesse Doth not the kingdome of God Consist in Love and Humility 24. Or doest thou suppose it is so good to dwell in the wrath Behold when the light of thy Eyes doth cease then thou goest into Darknesse and takest thy folly to which thou hast heere addicted thy selfe along with thee Is then the Darknesse better then the Eternall Light Ask the Night whether it be better then the Day or doest thou suppose that wee are mad that wee thus speak wee speake what wee see and testifie what wee know and thou art blinde 25. Thus art thou blinded by the Babylonish Whore which the Covetous-Devill brought forth when Men were secure and carelesse when they loathed the Word and Spirit of God as the Revelation of John testifieth saying I will come and take away thy Candlestick from thee And Paul saith God shall suffer powerfull Errours to fall among them that they shall beleeve the Spirit of Lying which speaketh Lyes in Hypocrisie and deceit So that they will stick ſ Cleave or hang to Devills close to the Devills But in the Last Time saith the Prophet David shall the word of the Lord spring up like grasse upon the Earth open the Gates in the World wide and set open the Doores that the Lord may enter in Who is the Lord hee is the Champion in the battell all swords and speares shall be turned into plowshares and sickles saith the Prophet of God and it shall be done whosoever shall call on the Name of the Lord shall be saved 26. Therefore it is Good to trust in God and though the Earthly Body should alwayes lye in Dung it is but for a little while and none know what houre his Time in this world is out and then followeth the Judgement according to his life Therefore desist from Covetousnesse it is the Eternall Roote of all Evill and of all Folly A Covetous Man is the Greatest Foole on Earth for he devoureth himselfe and causeth disquietnesse to himselfe and so bringeth Evill upon himselfe by it Hee knoweth not what Man it will be who shall possesse his Covetousnesse and many times it is shamefully consumed in Whoring That wherewith one hath destroyed his soule with the same another is frolick in another foolery for it must all come to its Effect But hee that trusteth in God hath continually enough whatsoever he hath he is contented with it and so he is much richer then the foolish covetous person who oppresseth the miserable for Money which cannot prolong his life from Death nor preserve him from Hell 27. The Honest and vertuous gathereth treasure in Heaven he getteth a New Body wherein there is neither hunger nor thirst nor frost nor heate and he hath rest in his Conscience and will Eternally rejoyce in his Treasure And the Covetous Foole gathereth an Earthly Treasure which he must leave to others and an Evill Conscience and a Treasure in the Abysse which will gnaw and eate him Eternally 28. Gods Blessing never leaveth any that sincerely trust in God and letteth that goe which will not stay God hath Wonderfull wayes wherewith he feedeth and nourisheth his children as Daniel in the Lyons Den and Elijah under the Juniper-Tree and the Widdow of Sarepta in the Famine Hee that trusteth in God hath built sure in Heaven and on Earth The Eighteenth Chapter Of Death and of Dying How Man is when he Dyeth and how it is with him in Death A Great Gate of Wonders 1. I Know that Reason will say thou hast never a Or undergone it tryed it and thou art yet in this world in the outward Life how then canst thou know this Indeed Deare Reason according to my outward Man I must say so too